Theory of Karma - Chapter 22


You cannot stop or refrain from performing Kriyaman Karmas in your lifetime. If you stop it, your life would be stranded and crippled. To keep the body and soul together you have to eat, drink, sleep, pass urine, stool and many other activities to keep your body and mind sound and fit to work. If you stop your physical activities and stop seeing, hearing, smelling, eating, speaking, touching, walking, passing urine-stool, sleeping, breathing etc. the physical metabolism would cease to function and you will stoop into life-negating activities. And then you cannot earn your livelihood for providing even the bare necessities of life for keeping your body and soul together for performing your journey of life. Your action of stopping the physical and mental activities will also be the negative forms of your actions. If you do not see, you will fall in a pit and break your legs. If you do not hear the horn of a car while crossing the road, you will meet with an accident. If you do not eat, drink, pass urine, stool etc. you will shortly meet with an unnatural death and your journey of life will be terminated.

Thus if you stop doing your Kriyaman Karmas even for a moment it would be horrible and would bring disastrous effects in your life. So you cannot and should not stop
doing your Kriyaman Karmas.

At the same time, if you perform any Kriyaman Karma it will be a bondage. If you do even pious actions you will come in bondage with a smooth golden chain in a golden cage of happiness and if you perform sinful deeds you are in a bondage with a rough iron chain in an iron cage of miseries. In short every Kriyaman Karma (action) is a bondage.

Thus on one side you cannot stop doing Kriyaman Karmas even for a second under any circumstances; while on the other hand if you do any Kriyaman Karma either good or bad, pious or sinful, you get bondage in a golden or iron cage of Prarabdha.

In order, therefore, to avoid this complicated and paradoxical situation and to be free from the bondage of Kriyaman Karmas, the only alternative is to go on performing such Kriyaman Karmas as can be completely enjoyed and exhausted during the present lifetime only and which may not remain in balance for accumulation as Sanchit Karmas for the next birth or births. The real key is to perform only those Kriyaman Karmas (with proper dexterity and discretion) which would dissolve away instantly upon dispensing their due consequence during the present lifetime without adding to the burden of Sanchit Karmas to be reckoned for subsequent births.